Fides 22 N2

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FIDES REFORMATA XXII, Nº 2 (2017): 139-162 who try “by isolated quotations, principally from the writings of Luther ... to disprove” the theory that the reformers were not interested in missions. Warneck continues his reasoning by saying, On closer examination these quotations do not bear out what they are meant to prove; and less and less has the fact come to be called in question that the insight into the permanent missionary task of the church was really darkened in the case of the Reformers. 15 Does not Warneck do that as well? Does not he use some isolated quotations without serious exegetical consideration of the contexts and doctrinal presuppositions, to make startling claims against the reformers? The same occurs when he considers the case of the Huguenots in Brazil, failing to explore the original work of Jean de Léry and others, but merely assuming the report and conclusions of the nineteenth century mission historian and pastor William Brown. One of Warneck’s main criticisms of Calvin is for the reformer’s view that the apostolate is a munus extraordinarium (extraordinary office) “which as such has not been perpetuated in the Christian church” 16 and that “the Kingdom of Christ is neither to be advanced nor maintained by the industry of men, but this is the work of God alone.” 17 Warneck then turns back to the argument of silence, contending that such silence is one factor that led the reformers to view any “special institution for the extension of Christianity among non- -Christians” as “needless.” 18 Warneck, however, does not take into account the controversies of Calvin’s time. Part of George Robson’s editorial comments on Warneck’s criticism of Calvin reveals some nuances within the context of the reformer. Robson writes: The sound exegesis, historic insight, largeness of view, and fine regard to the general scope of the passage, which distinguished Calvin as a commentator, have not failed him in his exposition of these words of the Risen Lord; but they are polarised by the controversies of his time. And so the words of our Lord are shown to be in clear and broad antagonism to certain Romish and Anabaptist teachings. 19 A careful reading of Calvin’s comments on Matthew 28:16-20; Mark 16:15-20; and Luke 24:50-53 would have given the German missiologist a more precise picture of the biblically grounded “missionary” enthusiasm of the reformer of Geneva. Calvin’s statements on Matthew 28:20 offer an example. 15 Ibid., 9. 16 Warneck, Outline of a History, 19. 17 Ibid., 20. 18 Ibid., 20. 19 Robson’s editorial comment in a footnote. Warneck, Outline of a History, 20. 143
ELIAS MEDEIROS, THE REFORMERS AND MISSIONS “Teach all nations.” Here Christ, by removing the distinction, makes the Gentiles equal to the Jews, and admits both, indiscriminately to a participation in the covenant. Such is also the import of the term: go “out;” for the prophets under the law had limits assigned to them, but now, “the wall of partition having been broken down” (Ephesians 2:14), the Lord commands the ministers of the gospel to go to a distance, in order to spread the doctrine of salvation in every part of the world. For though, as we have lately suggested, the right of the first-born at the very commencement of the gospel, remained among the Jews, still the inheritance of life was common to the Gentiles. Thus was fulfilled that prediction of Isaiah (49:6) and others of a similar nature, that Christ. was “given for a light of the Gentiles, that he might be the salvation of God to the end of the earth.” 20 Consider also Calvin’s application based on the same passage: “Even to the end of the world.” It ought likewise to be remarked, that this was not spoken to the apostles alone; for the Lord promises his assistance not for a single age only, but “even to the end of the world.” It is as if he had said, that though the ministers of the gospel be weak and suffer the want of all things: he will be their guardian, so that they will rise victorious over all the opposition of the world. In like manner, experience clearly shows in the present day, that the operations of Christ are carried on wonderfully in a secret manner, so that the gospel surmounts innumerable obstacles. 21 Even though the reformers were not explicit in the application of Matthew 28:18-20 due to their anti-Catholic and anti-Anabaptist postures, it would not necessarily and logically follow that they were silent or anti-mission at all. A person’s opposition to the creation or establishment of missionary organizations or mission agencies for the recruiting, supporting, and sending of “missionaries,” does not imply that he or she opposes the preaching of the gospel to all nations nor the planting of churches among all peoples. It may simply mean that the person believes the church is the only means instituted by God for that endeavor and that ordained ministers of the gospel are the ones to preach the gospel everywhere according to God’s sovereign choosing and leading. After all, that was the case in the church of Antioch of Syria: Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.” <strong>22</strong> 20 Calvin on Matthew 28:20. Italics added. 21 Ibid. Italics added. <strong>22</strong> Acts 13:1-2. Italics added. 144
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